World Water Day
"To address the many challenges related to water, we must work in a spirit of urgent cooperation, open to new ideas and innovation, and prepared to share the solutions that we all need for a sustainable future." – Ban Ki-Moon, UN Secretary-General.
UN Secretary-General, Ban Ki-Moon, has highlighted access to safe drinking water and sanitation as two urgent issues related to freshwater. Over one in ten people of the world cannot access immediate freshwater, causing them to develop health risks and waste unproductive hours collecting freshwater from sources kilometres away. Moreover, sanitation is a crucial factor in social and economic development. Without proper sanitation, humans would contract many water-borne diseases, like the cholera outbreak in the UK, ages ago. Around 2.5 billion people live without adequate sanitation facilities, and a billion defecate openly, increasing the risk of water-borne diseases and bacterial contamination of freshwater sources.
A more significant threat also looms over the planet. Climate change has caused temperatures worldwide to increase, disrupting the natural freshwater cycle and causing prolonged droughts in some countries. Facing a water shortage can have a chain effect on the local economy and welfare.
The UN Conference on Environment and Development recommended a special day to celebrate freshwater. In 1992, the United Nations General Assembly adopted resolution A/RES/47/193, which declared 22nd March International World Water Day, effective in 1993. Member states of the UN were welcome to celebrate World Water Day by conducting concrete activities relevant to the local context to promote awareness of the importance of freshwater in the world. Members were free to construct their events, which could involve seminars, conferences, public viewings of documentaries, and many more.
Thus, on World Water Day, remember the preciousness of a drop of water. Picture someone without access, be grateful for living in the developed world and don't take it for granted. Please support those trying to alleviate the issue, whether scientists or activists.
You don't need to be a powerful or wealthy philanthropist to help tackle these issues; there are more straightforward ways to help. Save water at home, and remember not to waste it!
Controversial cockfights in Bali
Ever wonder why Balinese men love their roosters? Roosters are great alarm clocks, and they are also prized fighters! In some places, cockfights are held regularly, partly as entertainment and as a religious practice. While it is a long tradition, the practice has some ethical issues.
Popularly known as tajen, cockfighting is a tradition that goes back centuries. Some say it has been around since the tenth century, predating Dutch colonial times.
The tradition of cockfights is believed to come from an ancient religious practice known as tabuh rah, literally meaning “to spill blood”. Back then, ceremonies could not start without spilling the blood of at least three roosters.
Spilling blood may be considered cruel, but it is a grey area in Balinese culture. Spilling blood is often associated with appeasing demons and lesser spirits so they do not disturb humans. In another context, spilling blood is also related to the purification of the microcosm and macrocosm.
Tajen is mostly a male-exclusive tradition. Women are a rare sight at cockfight arenas, except for food and drink sellers, primarily due to Balinese culture that frowns upon women involved in gambling. Additionally, cockfighting is believed to be the last cultural link to Bali’s past.
The roosters represent the virility and masculinity of the owner. And those who are the better fighters are better respected. As such, Balinese men treat their roosters like princes. Have you ever noticed the wicker baskets on the side of the road? Men put the roosters there so that the roosters learn not to fear people. The men also groom them, pamper them with good food, and talk to them. Sometimes, men will also gather and compare their roosters.
In a cockfight, men gather around an arena. Two men carry their roosters into the arena, and the “referee” starts taking bets. Before the match, the owners strap a small blade on one foot of the rooster. Once all bets are counted, the referee then commences the cockfight. The fight can continue until one rooster kills its opponent or when the opponent forfeits. The loser (often dead) can then be claimed by the winner, who will most certainly cook it for dinner.
In modern times, tajen often finds itself in a negative light. Since people bet on the roosters, it is considered gambling, rendering it illegal according to positive law. People can lose millions of rupiahs in cockfights!
Due to freedom of expression, the government allows cockfights to be held only as part of a religious ceremony. However, cockfights continue to flourish clandestinely. “Illegal” cockfights can be found in secluded places. However, it is not advised to visit these places, as it can be dangerous.
Aside from legal issues, there are also concerns about animal abuse. Animal rights activists cite the unnecessary killing and cruelty of pitting animals against one another.
Despite the controversies, cockfights remain a part of Balinese culture. As Clifford Geertz wrote in his Deep Play: Notes on the Balinese Cockfight, “Every people, the proverb has it, loves its own form of violence. The cockfight is the Balinese reflection on theirs: on its look, its uses, its force, its fascination.”
Rwa Bhineda – The philosophy of balance
Much like Newton postulated centuries ago, there is an equal opposite reaction for every action. The Balinese believe that two opposing forces are required to maintain universal balance. That is the concept of rwa bhineda.
Rwa bhineda literally means “two opposites”. The Balinese believe that everything exists as a duality. The existence of this duality is what brings a cosmic balance to the universe. So, if there’s good, evil must exist to bring balance. Birth balances death, joy balances sorrow, young balances old, positive balances negative, health balances sickness, and so forth. The universe constantly adjusts itself to bring about the perfect equilibrium. It is similar to the more familiar yin-yang concept in Taoism.
To symbolise rwa bhineda in everyday life, the Balinese often use the metaphor of black and white. Black symbolises evil, while white symbolises good. You might have noticed most attributes in Bali, especially ceremonial fabrics, have a black-and-white chessboard-like pattern. It is often wrapped around large banyan trees and shrines. You might think they’re for the spirits, but that’s just how the Balinese remember rwa bhineda.
Rwa bhineda is embedded deep into Balinese life. Balinese are taught not to wallow too long in despair from a young age, for balancing it will bring joy. Likewise, it is not wise to celebrate the joy in excess, for it is temporary and will be offset by the sadness in time. It also teaches tolerance as rwa bhineda and emphasises appreciating differences rather than antagonising them. It truly is a great philosophy!
Culinary Bali: Succulent babi guling
Bali is famous for its various pork dishes, but the all-time winner is babi guling, whole roasted pork on a spit. Your Bali experience is only complete if you've had a plate of babi guling or two!
Babi guling is a signature Balinese dish featuring roasted pork with lawar and some vegetables over steamed rice. The juicy meat is served alongside other parts of the pig, including the traditional cooked sausage urutan, fried pig liver, pork satay, and pieces of crunchy crackling over a special mix of spices that include turmeric, chilli, and lemongrass, the usual Balinese spices. You can also add some red sambal to your liking!
Lawar is commonly cooked by Balinese men and is a mixture of minced meat, vegetables and spices. The side dish comes in many varieties, depending on where you are in Bali. There's pork, chicken, duck, jackfruit… you can also mix them all up! The most common vegetable used in lawar is string beans, which are boiled, chopped up, and mixed with spices and coconut. Sometimes, you might notice the lawar has a reddish colour. This is a special kind of lawar called "blood lawar", where they mix pig's blood into the dish to add taste. Thus, the lawar spoils really quickly, so make sure you always check the freshness of the lawar before purchasing.
To ensure the meat is juicy and tender, the piglets used for babi guling are usually three months old and roasted over an open fire for around 3 hours. Older, often larger and heavier pigs are roasted as well, but usually only for more significant occasions like temple ceremonies or weddings. It takes more time and effort to roast an adult pig, and sometimes the entire village has to pitch in during the cooking process!
Babi guling can be found almost anywhere in Bali, from small warungs to large restaurants. Ensure you have babi guling during lunch hours (11 AM to 2 PM) to get the freshest cuts.
Penjor, the symbol of the bounty of the earth
Galungan has already passed, but the decorations are still up. A ubiquitous cultural attribute you'd mostly see during Galungan is that tall, curved pole of bamboo adorned with decorations in front of virtually every building in Bali. Such a bamboo pole is called a penjor, a symbol of the bounty of the earth and an expression of gratitude for all that is good from nature.
There are two types of penjor in Indonesia: decorative and ritual. A decorative penjor is mainly used to lighten the place up, for example, in front of hotels, and is used for secular occasions, like a forum or wedding in Java. In contrast, a ritual penjor has a religious significance. An easy way to differentiate those two penjor types is this: if it's not Galungan, it's a decorative penjor.
Usually, the Balinese prepare the penjor two days before Galungan, although some prepare them a week before. The penjor on Galungan day is abundant with symbolism in every aspect. In this post, we'll focus on the important aspects since there are so many to go through. In short, a penjor symbolises gratitude to the earth and gods for providing prosperity to the Balinese.
The height of the penjor represents Mount Agung, the holiest mountain on the island of Bali that provides protection and prosperity. The main element of the penjor, bamboo, symbolises the god of creation, Brahma. Bamboo is a vital element in most Balinese ceremonies linked to creation. The decorations on the penjor are made of young coconut and plawa leaves, symbolising the earth's lush vegetation. Other decorations include small cakes and coconuts, all representing nature's bounty. Though these are the main elements, some penjor is decorated with colourful fabric. It's just a fashion statement, but it makes the penjor look better! At the base of the penjor is a small bamboo shrine where the Balinese place offerings.
When you're walking in Bali during Galungan, you'll notice there's a penjor almost everywhere. Some of the penjor are modest, with simple decorations; others can be pompous with shiny ornaments. Whatever the penjor, they all carry the same meaning. They're there to thank the gods for all that's good.
Balinese names
When you are in Bali, you will probably hear the same Balinese names all the time, which might confuse you. Don’t worry; it is confusing, and we will try to explain this in this blog.
All Balinese people are named after these four names: Wayan, Made, Nyoman or Ketut, applied to both men and women. Here’s how it works:
Every Balinese child is named by their order of birth. The firstborn, boy or girl, is Wayan. The second born is Made (pronounced ma day). The third born is Nyoman. And the fourth born is Ketut. If a family has more than four children, the cycle repeats itself, and the subsequent ‘Wayan’ may be called Wayan Balik, which loosely translates to ‘another Wayan’.
Women are given the honorific ‘Ni’ before their name, as in Ni Wayan. It’s much like ‘Miss’ or ‘Mrs’. Men use ‘I’, as in I Wayan, much like ‘Mr.’
A few versions of these four names exist and are used quite commonly. Some Balinese people have names that indicate their caste.
The firstborn child could alternately be named Putu, and the second child could be named Kadek or Nengah instead of Made. The third could be Komang (or Koming for girls) or even NgNga (a very rural name) instead of Nyoman. However, the 4th child (and multiples of 4th) is destined to be Ketut and only Ketut. For girls, however, there is another name for the firstborn; Luh (which makes it Ni Luh, usually called Iluh). A firstborn boy can be called Gede, which only applies to boys, which makes it I Gede.
Balinese people also give their children a second or third Hindu name with a positive meaning. Examples include Suardika, which means ‘guiding light’, Setiawan (faithful), or Dewi (goddess). Sometimes Balinese people use this Hindu name or shorten it to create a nickname. For example, Budi might be short for Budiasa, Widi could be a shortening of Widiarta, and Nuri might be short for Nuriasih.
To make it even more confusing, almost every Balinese has another nickname given by their friends in school or the village. For example, a man called I Made Budiasa can have the nickname of Lompok. Or a girl named Ni Wayan Wardani can have the nickname of Desi.
It also happens that one person has different names called by different people. For example, our local coordinator Komang. Her full name is Ni Komang Sukaningsih. By some people, she is called Komang, and by others, Ayu.
We know this all sounds very confusing. However, experience tells us that the Balinese have few misunderstandings about it. Sometimes people will say, “You can ask Made”. If the person is not sure which Made they mean, they could ask, “Do you mean Made Budi? Or Made Guru (teacher)? Or Made Peliatan (village)”. Don’t feel ashamed if you get the names or persons mixed up.
To summarize it:
Firstborn: Wayan, Putu, Luh (girl), Gede (boy)
Second born: Made, Kadek, Nengah
Third born: Nyoman, Komang, Koming (girl), NgNga (very rural, hardly used)
Fourth born: Ketut
We hope you now understand how the name system works in Bali. For Balinese from a different castes, names are different as well. But that will be too much information to read at once, so please keep following our blogs to learn more.
Tri Hita Karana: The Balinese philosophy of life
Have you ever wondered how the Balinese live in such harmony with nature and other people? There’s a philosophy behind that: the Tri Hita Karana. It covers three relationships: person and God, person and person, and person with nature. All these relationships have to be maintained to achieve harmony and prosperity.
Let’s start with a brief overview of Tri Hita Karana. We’ll explore each relationship deeper in later posts.
Tri Hita Karana can be translated to “three causes/ways to happiness or harmony”. The philosophy itself encompasses the three most important aspects of life in Bali, which include God, humans, and nature, and places these three as a basis for development in Bali. It’s also often quoted as a basis for sustainable development!
Tri Hita Karana consists of three relationships:
The first is Parhyangan or the relationship between a person and God. This is the basis for all the wonderful rituals held by the Balinese. God gives bounty to humans, and humans express their gratitude by honouring the gods through various rituals.
The second is Pawongan or the relationship between a person and their neighbours. This is the basis for the community in Bali, often represented by banjars or sub-villages. A harmonious relationship with fellow humans is essential for prosperity. As social animals, humans can’t live on their own. Having good ties with other people is what makes society function. The spirit of pawongan manifests in activities, such as helping each other during ceremonies.
Last but not least is Palemahan, or the relationship between a person and nature. This has become the basis for sustainable development in Bali. As nature provides for humans, humans must preserve nature in return. You might have heard of recycling events or coral reef preservation activities in Bali. That’s the spirit of Palemahan in action! Even the simple act of watering plants and picking up litter greatly contributes to preserving nature.
So there you have it, the three relationships that make up an entire philosophy of well-being in Bali. No wonder the Balinese are always happy!
Barong, Bali's mythical creature
Long ago, it was said that an evil witch terrorised the people with her wicked witchcraft. Only the sacred guardian, Barong, could fight on a level with her. But every time she is defeated, she returns. And Barong’s fight continues to this day.
The Barong is Bali’s mythical creature. According to folklore, the Barong is a symbol of righteousness and justice. Barongs are commonly depicted as lions, cows, or dragons. A Barong consists of two parts: the head and the body. The head is considered most sacred, carved from the wood of pule trees growing in temple courtyards. Once the wood has been extracted, it is blessed by a priest and given to a particular sculptor. The sculptor then starts crafting, producing an in temples, apart from the body. The mask is conjoined with the body and used in a dance on special occasions.
The Barong dance is one of the most sacred dances in Bali. It was usually only conducted during special ceremonies, but now, some places hold daily Barong dances for tourist consumption. It takes two people to animate a Barong, one animating the head and the other the body. The Barong dance tells the story of Rangda, an evil witch the people feared. Barong then rides into battle with his army to bring the wicked witch to justice. During the dance, dancers are put in a trance where they start stabbing themselves due to Rangda’s witchcraft. But they are not hurt because Barong casts protective magic on them. Once the spell is over, Barong and his supporters finally overthrow Rangda. But she does not die. Instead, she reincarnates, and Barong must defeat her again. The fight never stops and symbolises the light’s eternal strife against darkness.
In villages, children or young people often do small Barong shows door-to-door during special ceremonies, such as Galungan. This is known as ngelawang and is a fun way to see informal Barong dances. Don’t forget to give a small donation!
Priests in Bali
In Bali, priests provide religious guidance for the community. From blessing farm equipment to holding massive ceremonies, priests are highly revered in Balinese society and are respected as role models.
The Balinese remain true to their old traditions and culture despite the increasing wave of modernization. At the forefront of preserving these traditions are the priests. Clad in white robes, priests tend the temples, the religious focal point of Balinese life, and guide ordinary people and even rulers. As such, priests enjoy special status in the Balinese community. But, with great status comes great responsibility. A priest is expected to maintain an aura of goodness and become a role model for the community. Thus, a priest should never engage in gambling, drinking alcohol, or other activities that the community deems irresponsible. Additionally, priests are expected to know how to conduct religious ceremonies and their philosophical and religious meanings.
There are two types of priests in Bali: pemangku and pedanda.
The pemangku is the most common priest available in villages. The pemangkucan handles most religious duties, such as conducting blessings and leading small religious ceremonies. A pemangku is often seen in full-white clothing from head to toe at a temple. Sometimes they wear jewellery, like rings or necklaces. They usually do manual labour, like giving out holy water and arranging offerings. They are also responsible for maintaining the temple.
The second type is the pedanda or the high priest. Contrary to the pemangku, the duty of the pedanda is limited to only leading religious ceremonies. However, only a pedanda can conduct more prominent and more complex ceremonies. For example, a ceremony at Besakih, the mother temple of Bali, can only be led by a pedanda of the proper status. In terms of appearance, the pedanda dresses up more fashionably than the pemangku. A typical pedanda wears a specially decorated hat, similar to a pope’s hat, and specially decorated robes, usually with intricate gold decorations. Aside from leading ceremonies, the pedanda also plays a vital role in providing religious knowledge to the community.
Birth is what distinguishes the levels of priesthood. A pemangku is considered to be born once; from their mother, making them only human. As such, the pemangku still needs to attain the required spiritual affinity to lead ceremonies. A pedanda, on the other hand, is considered to have been born twice, first from their mother and second from a Nabe or holy guru. As such, they are considered above humans in terms of spirituality, allowing them to lead larger ceremonies and provide guidance to the people.
Are you thinking of becoming a priest? Well, there’s no Priest Academy you can join. To become a priest, one must have high devotion towards God and community. Aside from devotion, one must also exhibit good behaviour and extreme mental control. It is believed that people trying to become priests only for the sake of attaining status will get horrible karma. To become a full-fledged priest, a special ceremony needs to be done, sort of like a final test.
Flowers of Bali: The frangipani
Walk through Bali, and you’ll definitely come across these yellow-white flowers growing on trees. Locally known as jepun, the frangipani is Bali’s signature flower. It is often used in offerings, religious ceremonies, or decorations. It smells nice, too and is used in various cosmetic products. That smell of incense you happened to pick up during a morning walk? Probably frangipani.
The frangipani, or Plumeria, is a genus of tropical flowers native to Central America but can be found in many tropical to sub-tropical regions. The flowers are primarily yellow and white, but you can find red-white-yellow varieties in Bali. The red ones are usually more fragrant than the white ones.
Frangipani trees can be found almost everywhere in Bali. They are planted at temples to provide flowers for the priests and people to offer to the gods, at homes and restaurants for added decoration, and even along the sidewalk! Frangipani trees are mostly small, but some are bred to extraordinary heights in Bali. Locals often have a bamboo stick ready nearby the tree for high trees. The tip is cut into a V-shape, and you need to carefully place the end beneath the stalk and twist it so the flower falls. Pick one if you’re tall enough, but be careful of the milky white sap! It stains clothes and irritates the skin.
Frangipanis are planted mainly for their flowers, which are often used in religious ceremonies for prayer and decorating offerings. Their fragrance and beautiful colours make them great candidates for flowers to be offered to the gods. But nowadays, frangipanis have their own place as a commodity. Dried frangipanis can be ground into a fine powder and used to make incense, body lotions, perfumes, and essential oils. Some exporters in Bali also ship dried frangipanis to China, where they are used in herbal tea. Demand for dried frangipanis is rising, so locals have started collecting dried frangipanis from their trees at home and selling them by the kilo. So, when buying incense sticks or aromatherapy oils for gifts, rest assured you’re also helping the Balinese economy!